Monergism

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Monergism is
the position that "the grace of God is the only efficient cause in beginning and
effecting conversion. "The opposite of synergism, this position is
consistently upheld by the Augustinian tradition within Christianity.Monergism的立場是說， “上帝的恩典是唯一有效的事業的開始和轉換的影響。
”相反的協同作用，這一立場是一貫堅持的奧古斯丁傳統的基督教。Representative is the attitude of
Martin Luther. Luther believed that salvation was by grace alone through
faith, arriving at this position from his study of Rom.代表的態度是馬丁路德。
路德認為，拯救的恩典是僅通過信仰，到達這一立場從他研究的ROM 。1:16 - 17. The believing faith
that receives this grace is itself the gift of God.1點16 -1
7。相信信念，收到此寬限期本身就是上帝的禮物。In his explanation of the third article
of the Creed, Luther commented: "I believe that by my own reason or strength I
cannot believe in Jesus Christ, my Lord, or come to him. But the Holy Spirit has
called me through the Gospel, enlightened me with his gifts, and sanctified and
preserved me in true faith."在他的解釋第三條的信條，路德說：
“我相信，通過我自己的原因或力量我不能相信耶穌基督，我的上帝，或來找他。但聖靈已經打電話給我的福音，開明的我與他的禮物，並認可和保存我的真正的信仰。
“

The same
teaching was embodied in his Bondage of the Will, where he affirmed, "Man's will
is like a beast standing between two riders.同樣的教學，是體現在他的枷鎖的意志，他在那裡確認， “人的意願，像一個野獸站在兩個騎手。

If God rides, it
wills and does what God wills....如果上帝騎，但遺囑和做什麼上帝的意志....If Satan rides, it wills and goes where
Satan wills.如果撒旦遊戲機，它的意志和不用在撒旦的意志。Nor may it choose to which rider it
will run, or which it will seek; but the riders themselves fight to decide who
shall have and hold it."它也可以選擇其中騎手它將運行，或將尋求;但騎手自己鬥爭來決定誰應按住它。 “

Luther regarded repentance as the work
of God in man, citing such texts as Acts 5:31 and 2
Tim.路德認為悔改的工作上帝的人，引用這些文本作為行為的5點31和2蒂姆。2:25. 2點25 。While the human will was free in civil
matters, concerning spiritual choices it was bound in sin. This view was
reflected in the Formula of Concord, which stated that "man of himself, or from
his natural powers, cannot contribute anything or help to his conversion, and
that conversion is not only in part, but altogether an operation, gift and
present and work of the Holy Ghost alone, who accomplishes and effects it, by
his virtue and power, through the Word, in the understanding, heart and will of
man."雖然人的意志是自由在民事案件中，關於精神文明的選擇是必然的罪孽。這一觀點也反映在公式的康科德，其中指出，
“人對自己，或者從他的自然權力，不能貢獻什麼，或者幫助他轉換，而且轉換不僅是一部分，但完全的行動，饋贈和本和工作的聖靈，僅誰成就和影響它，用他自己的美德和力量，通過Word中，在理解，心臟和將的人。
“

The implication
of this doctrine is that if one is saved, it is entirely the work of God; if one
is lost, it is entirely the fault of man, who, while not free to accept the
gospel, is by nature able to reject
it.其含義的這一理論是，如果一個是儲存，它完全是上帝的工作;如果丟失，這是完全錯誤的人，誰，而不是免費接受福音，本質上是能夠拒絕它。Calvin developed his theology in a
different direction.加爾文神學發達國家他在一個不同的方向。Like Luther, upholding the sovereignty
of God in conversion, Calvin differed from the German Reformer in affirming the
perseverance of the saints (Luther felt it was possible to fall from grace) and
in teaching that the lost were condemned because God willed them lost (damnation
was a theological, not an anthropological, mystery, as it had been for
Luther).路德一樣，堅持主權在上帝的轉換，卡爾文不同於德國重整中肯定了堅持不懈的聖人（路德認為這是有可能失寵）
，並在教學中的損失是上帝的譴責，因為他們失去了意志（詛咒是一個神學，而不是一個人類學，神秘，因為它已為路德） 。Differing from both Calvin and Luther
was the predominant position of the Roman Catholic Church, that grace plus faith
(itself a good work) brought
conversion.從不同卡爾文和路德是主導地位的羅馬天主教，這加上優雅的信仰（本身就是一種良好的工作）帶來的轉換。Later Protestants such as James
Arminius and John Wesley stressed human responsibility as well as divine
sovereignty in the matter of
conversion.後來新教徒如詹姆斯亞米紐斯和約翰衛斯理強調人的責任和神聖的主權在這個問題上的轉換。